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Greetings, all dhamma friends!
I have been reading two books of bhikku Katukurunde Nanananda; “Law of dependent arising: Secret of bondage and release” and “Nibbanā: The mind Stilled”. I haven’t finished reading them yet.
But, What I found is that both of this books puts so much emphasis on vortex/wheeling around of NamaRupa and Viññāṇa.
Majority of discussions are ended in reference to that loop.
He cites many cryptic verses and sutta references from tipitaka and says that those are reference to this vortex.
Nanananda was trained philosophy professor turned bhikku at age of 27. So, of course, he is good at hair splitting. (Not meant in negative sense.)
I skimmed through latter part of the book,
He has wrote nearly 1500 page MOSTLY talking around loop of NamaRupa and Viññāṇa.=====
#1 There is not much emphasis on adīnava of saṁsāra (tilakkhana and four noble truths).
I think that forms the core of dhamma.
#2 From what I have learnt this far,
The most important loop is between tanha and jati.Iccha leads to bhava similar in kind (PS)
And bhava again leads to arising of similar Iccha through kama guna corresponding to that bhava, this is how one is wheeling around, caught in vortex, THE catch 22 of saṁsāra.Ofcourse, Iccha/āsavā/tanha arises out of avijjā (of 4NT, Tilakkhana) and vice versa.
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#3 Please, Explain if I am missing any important point.
Is understanding NamaRupa and Viññāṇa to extremely deep level necessary?
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#4 If someone else has studied the book,
What is your review on it?Also, This book doesn’t discriminate between phassa and samphassa.
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Yes. Understanding “namarupa formation” is the most critical issue.
1. That is how one starts with “nama dhamma” (vedana, sanna, sankhara, and vipaka vinnana) and CREATES future rupa: First, “namarupa” arise in mind in javana citta (with expectations for some worldly asset/activity in kamma vinnana) and then “condensed” with the repeated generation of javana citta in the “tanha paccaya upadana” and “upadana paccaya bhava” steps. See #4 of “Icchā (Cravings) Lead to Upādāna and to Eventual Suffering”
– These “namarupa” generated in mind (and released to vinnana dhatu) accumulate as kamma bija and come back to the mind at the cuti-patisandhi moment. That is when the manomaya kaya (hadaya vatthu, bhava dasaka, and pasada rupa) for the next existence are created by that accumulated kammic energy.
– This is discussed in the “Nāma & Rūpa to Nāmarūpa” subsection.2. Understanding that with an Abhidhamma analysis is ONE WAY to eliminate sakkaya ditthi.
– One can also realize the principle without going through the Abhidhamma analysis, but by realizing that there is no “soul/atman” going through the rebirth process. One creates one’s future lives with one’s mindset: “Is There a “Self”?”
– Our efforts to attain Nibbana may have started a long time ago in the rebirth process, and some may have made significant progress in the past. They just need a bit of help. Venerable Culapantha is a good example. He could not even remember a gatha (verse) after days of rehearsing. But with Buddha’s help, he attained Arahanthood and abhinna powers in a day! -
Hi LDF (LayDhammaFollower),
Do you know whether the author has talked about the namarupa formation in vinnana via javana citta?
You mention he doesn’t distinguish between phassa and samphassa, so I presume he doesn’t distinguish then between vinnana and kamma vinnana and/or sankhara and abhisankhara. Have you come across anything? -
Lal said,
Yes. Understanding “namarupa formation” is the most critical issue.
Okay, I will keep that in mind and will try my best to learn NamaRupa at deeper level.
I have basic understanding of the process right now, certainly not at abhidhamma level.
Lal said,
Understanding that with an Abhidhamma analysis is ONE WAY to eliminate sakkaya ditthi.
Our efforts to attain Nibbana may have started a long time ago in the rebirth process, and some may have made significant progress in the past.
Lal, I am not sure why you mentioned both of this.
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Jorg said,
Do you know whether the author has talked about the namarupa formation in vinnana via javana citta?
Not sure. In initial 150 pages, I haven’t encountered formation via javana citta. Perhaps in latter part of book, which I have only skimmed through thus far.
so I presume he doesn’t distinguish then between vinnana and kamma vinnana and/or sankhara and abhisankhara. Have you come across anything?
So far upto 150 pages, there is no differentiation.
It is possible that this is faulty English translation. Author might have not intended the meanings written in English translations in his original sinhala treatise.
UPDATE: I performed a quick search author differentiates between saṅkhāra and abhisaṅkhāra, also, viññāṇa is called defiled consciousness in latter part of book.
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Lal, Have you read the treatise in original sinhala language?
I think it might have less errors, as during English translation due to lack of precise lexicon, approximate incomplete meanings are given to various words in sinhala.
Also, “yoniso manisikara” translated as “radical attention”.
This is quotations from English translation of “law of dependent arising” digital library edition, page. 49,
Whatever pertains to the ‘abhisaṅkhata-viññāṇa’ comes to cease in that all lustrous consciousness (sabbatopabha-viññāṇa). When light comes from all directions, consciousness becomes non-manifestative (‘viññāṇaṁ anidassanaṁ anantaṁ sabbatopabhaṁ’).
On page 48, in same book there is mention of ‘abhisaṅkhata-viññāṇa’
All in all I want to say that this book is heavily cited with Pali tipitaka, everything author says is backed up with sutta reference.
But, It is very difficult to understand what author wants to communicate.
I will keep commenting on book as I progress.
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It is a question asking ‘the degree of sufficiency in learning Dhamma’ and ‘validity of the approach to Dhamma,’ so I think it is something that lal can say enough.
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LayDhammaFollower wrote: “It was just that, I couldn’t see the connections between sakkāya diṭṭhi and NamaRupa discussion and also, between previous life progress and this discussion. Nothing else.”
It is for your benefit to understand the connection. That is why I gave the links. Don’t make dismissive statements without looking into issues. If you read them and the connection is not clear, you can ask questions. There is a limit to what I can write in a comment or even a regular post.
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Lal said,
It is for your benefit to understand the connection. That is why I gave the links. Don’t make dismissive statements without looking into issues.
Okay. I apologise if my statement came that way, lal. I didn’t mean it.
I will try to study NamaRupa section in key dhammā concept section before making further comments.
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Be careful when dealing with Buddha Dhamma. It needs to be handled with respect. The Budha compared learning Dhamma to “handling a snake.” If handled in the wrong way, it can lead to bad consequences. I know you didn’t mean it. Don’t worry about it.
As for the writings by Bhikkhu Katukurunde Nanananda:
I read most of his writings a long time ago. He had a sharp mind. If he had listened to Waharaka Thero, that could have made a big difference.
He tried very hard to make sense of the Tipitaka. As you can see, he had read most of the suttas. But he could not make a coherent picture because he was not exposed to the fundamental teachings of the Buddha (anicca and anatta, among others). As you pointed out, he could not distinguish between phassa and samphassa either.
– His writings provide a good source of references. But I wouldn’t try to make sense of his explanations because of those reasons.LayDhammaFollower wrote:
“This is quotations from English translation of “law of dependent arising” digital library edition, page. 49,Whatever pertains to the ‘abhisaṅkhata-viññāṇa’ comes to cease in that all lustrous consciousness (sabbatopabha-viññāṇa). When light comes from all directions, consciousness becomes non-manifestative (‘viññāṇaṁ anidassanaṁ anantaṁ sabbatopabhaṁ’).”
Like many people in discussion forums today, he was intrigued by the verse viññāṇaṁ anidassanaṁ anantaṁ sabbatopabhaṁ. But his discussion does not make sense.
– That verse is explained in the post: “Anidassana Viññāṇa – What It Really Means”
– More information in “Pabhassara Citta, Radiant Mind, and Bhavaṅga“ -
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